جستجوی مقالات مرتبط با کلیدواژه « eternity » در نشریات گروه « ادبیات و زبان ها »

he said. Through the concepts of eternal myths, traditions and Tmsyl¬Hay Astvrh¬Ay and mystic approach and interpretation in different literary genres appear, that in this paper is made in the genre of mystical review.The study, Astvrh¬Hayy as eternal return, a return to unity, superman myth and the myth of immortality within them there is a circle that escape from My¬Kndv move from myth to explain Astvrh¬Shnasy look toward mysticism and change elements Astvrh¬Ay structure in Rumi's mystical thoughts citation analytical method makes visible.
Rumi's mystical approach and interpretation Yad¬Shdh Astvrh¬Ay themes reflected in his poems and thoughts can be reproduced Vhdt¬Grayanh he Jan¬Mayh this Astvrh¬Ha the spirit of the mystical concepts through mythology, he said.

In some epic- mythological, ritual and historical narrations a person (king. Hero, saint and etc) goes to cave, well, pit, grave, under world and etc (appearances of earth ś pit/ grave) and ascends/ disappears in that place or become immortal and sleeps to end of the world for appear in that time. This subject is a worldly motif. Bahrām V (entitled Gōr) probably dead with normal death but in numerous stories about his end of life, he disappears in cave or dome and falls in well, lagoon or salt- marsh and is vanished. Probably these narrations are based on mentioned motif and Iranian people believe that Bahrāme gōr has ascended to heaven and he will return in Resurrection and fights for final victory of charity/ justice. Perhaps this idea/ believe has created for two reasons. First, conversion of Bahrām ś personality to epic- mythological king- hero in Iranian tradition. Second, his homonymy with Bahrāme varjāvand (one of Zoroastrian savior) and displacement of some functions of famous Bahrāms in Iranian narrations.

In human thought ultimate-looking approach, eternity inclination has been the purest, the most pleasant and maybe the most sorrowful melody since the ancient times. This has created the essence and the abstract of the most prominent odes of creation in human mind. Dealing with this concept appears an enchanting and inescapable case not only in contemporary age in Arabic eastern literature and especially before Tamooz school poets but also from the time of Gilgamesh Epic and search for eternity herbals to’ the desire for human eternal return in God-believer creeds and life water stream thought or Ayn al-hayat.
Drawing from the mythological criticism, the present article tries to read as case studies those groups of Abd Al-Vahhab Al-bayyati’s writings on death in which eternity songs and reexisting poems are uttered and from the very deep and sorrowful and deathline existence promises Ishtar presence and return of existence soul and life spirit to the earth outhomnal corpse and its alien residents. Given the above, the eternity inclination in Al-bayyati’s poems will be reviewed in this research on the basis of the most prominent patterns of herbal goddess of old myth of rebirth and resurrection of Iraq’s people (Mesopotamie in old times). The results of this study show that among the poets raising the resurrection and eternal return concepts in the contemporary Arabic literature, Bayyati is the most prominent poet who has focused on this concept. Hence, he is not the only the poet who conveys and recalls old legends in his resurrection ballads, but also a creator of another kind of mythology in the new age.
*This essay is derived from the author's research with nomber 27826 advocated by Ferdowsi University of Mashhad.

The most important features of the public myths are sanctity and eternity in the form of narrative which are presented through a nice language. Myth in literature has been manifested in two different ways. In its first form it is partially narrative and in its second form it emerges by the intuitive knowledge of the poets. The creative minds of the great literary figures interact with their wisdom and produce the stories. After great poets like Ferdowsi, Moulavi and Hafez, such kind of myth in Persian language has been less produced. In this study the reasons behind such reduction has been investigated. A descriptive and discourse approach within a theoretical framework has been used in this study. Also cultural, political and social reasons of this reduction have been reviewed. These reasons mainly can be due to Mongal invasion, the Safavid religious disputes, lack of cultural and scientific centers and finally the immigration of noble people to India. It is worth mentioning that the effects of myth on other aspects of human life like culture, art, architecture and painting can be traced which shows the transferable nature of myth.

There are imaginative poets who have a look to nature and get astonished for their beauty and as if are observed for the first time.There are also some poets which are deeply inspired and get deeper insight by important factors of nature like color, sound and dynamism.Dynamism is superior to the others. When poetic images are free of dynamism, they are deprived of beauty thus they are no more enjoyable and eternal.